OF THE AUREOLES (THIRTEEN ARTICLES)
In the next place we must consider the aureoles. Under this head there are thirteen points of inquiry:
(1) Whether the aureoles differ from the essential reward?
(2) Whether they differ from the fruit?
(3) Whether a fruit is due to the virtue of continence only?
(4) Whether three fruits are fittingly assigned to the three parts of continence?
(5) Whether an aureole is due to virgins?
(6) Whether it is due to martyrs?
(7) Whether it is due to doctors?
(8) Whether it is due to Christ?
(9) Whether to the angels?
(10) Whether it is due to the human body?
(11) Whether three aureoles are fittingly assigned?
(12) Whether the virgin's aureole is the greatest?
(13) Whether one has the same aureole in a higher degree than another?
Whether the aureole is the same as the essential reward which is called the aurea?
Objection 1: It would seem that the aureole is not distinct from the essential reward which is called the "aurea." For the essential reward is beatitude itself. Now according to Boethius (De Consol. iii), beatitude is "a state rendered perfect by the aggregate of all goods." Therefore the essential reward includes every good possessed in heaven; so that the aureole is included in the "aurea."
Objection 2: Further, "more" and "less" do not change a species. But those who keep the counsels and commandments receive a greater reward than those who keep the commandments only, nor seemingly does their reward differ, except in one reward being greater than another. Since then the aureole denotes the reward due to works of perfection it would seem that it does not signify something distinct from the "aurea."
Objection 3: Further, reward corresponds to merit. Now charity is the root of all merit. Since then the "aurea" corresponds to charity, it would seem that there will be no reward in heaven other than the "aurea."
Objection 4: Further, "All the blessed are taken into the angelic orders" as Gregory declares (Hom. xxxiv in Evang.). Now as regards the angels, "though some of them receive certain gifts in a higher degree, nothing is possessed by any of them exclusively, for all gifts are in all of them, though not equally, because some are endowed more highly than others with gifts which, however, they all possess," as Gregory says (Hom. xxxiv in Evang.). Therefore as regards the blessed, there will be no reward other than that which is common to all. Therefore the aureole is not a distinct reward from the "aurea."
Objection 5: Further, a higher reward is due to higher merit. If, then, the "aurea" is due to works which are of obligation, and the aureole to works of counsel, the aureole will be more perfect than the "aurea," and consequently should not be expressed by a diminutive [*"Aureola," i.e. a little "aurea"]. Therefore it would seem that the aureole is not a distinct reward from the "aurea."
On the contrary, A gloss [*Ven. Bede, De Tabernaculis i, 6] on Exod. 25:24 , 25 , "Thou shalt make . . . another little golden crown [coronam aureolam]," says: "This crown denotes the new hymn which the virgins alone sing in the presence of the Lamb." Wherefore apparently the aureole is a crown awarded, not to all, but especially to some: whereas the aurea is awarded to all the blessed. Therefore the aureole is distinct from the "aurea."
Further, a crown is due to the fight which is followed by victory: "He . . . is not crowned except he strive lawfully" ( 2 Tim. 2:5 ). Hence where there is a special kind of conflict, there should be a special crown. Now in certain works there is a special kind of conflict. Therefore they deserve a special kind of crown, which we call an aureole.
Further, the Church militant comes down from the Church triumphant: "I saw the Holy City," etc. ( Apoc. 21:2 ). Now in the Church militant special rewards are given to those who perform special deeds, for instance a crown to the conqueror, a prize to the runner. Therefore the same should obtain in the Church triumphant.
I answer that, Man's essential reward, which is his beatitude, consists in the perfect union of the soul with God, inasmuch as it enjoys God perfectly as seen and loved perfectly. Now this reward is called a "crown" or "aurea" metaphorically, both with reference to merit which is gained by a kind of conflict---since "the life of man upon earth is a warfare" ( Job 7:1 )---and with reference to the reward whereby in a way man is made a participator of the Godhead, and consequently endowed with regal power: "Thou hast made us to our God a kingdom," etc. ( Apoc. 5:10 ); for a crown is the proper sign of regal power.